In the Hippias Minor, that Sophist appears as having just concluded a lecture upon Homer, in which he had extolled Achilles as better than Odysseus: Achilles being depicted as veracious and straightforward, Odysseus as mendacious and full of tricks. Sokrates, who had been among the auditors, cross-examines Hippias upon the subject of this affirmation. Homer (says Hippias) considers veracious men, and mendacious men, to be not merely different, but opposite: and I agree with him. Permit me (Sokrates remarks) to ask some questions about the meaning of this from you, since I cannot ask any from Homer himself. You will answer both for yourself and him.[54] [Footnote 54: Plat. Hipp. Minor, 365 C-D. The remark here made by Sokrates--"The poet is not here to answer for himself, so that you cannot put any questions to him" is a point of view familiar to Plato: insisted upon forcibly in the Protagoras (347 E), and farther generalised in the Phædrus, so as to apply to all written matter compared with personal converse (Phædrus, p. 275 D). This ought to count, so far as it goes, as a fragment of proof that the Hippias Minor is a genuine work of Plato, instead of which Schleiermacher treats it (p. 295) as evincing a poor copy, made by some imitator of Plato, from the Protagoras.] Mendacious men (answers Hippias, to a string of questions, somewhat prolix) are capable, intelligent, wise: they are not incapable or ignorant. If a man be incapable of speaking falsely, or ignorant, he is not mendacious. Now the capable man is one who can make sure of doing what he wishes to do, at the time and occasion when he does wish it, without let or hindrance.[55] [Footnote 55: Plat. Hipp. Minor, 366 B-C.] [Side-note: This is contested by Sokrates. The veracious man and the mendacious man are one and the same--the only man who can answer truly if he chooses, is he who can also answer falsely if he chooses, _i.e._ the knowing man--the ignorant man cannot make sure of doing either the one or the other.] You, Hippias (says Sokrates), are expert on matters of arithmetic: you can make sure of answering truly any question put to you on the subject. You are _better_ on the subject than the ignorant man, who cannot make sure of doing the same. But as you can make sure of answering truly, so likewise you can make sure of answering falsely, whenever you choose to do so. Now the ignorant man cannot make sure of answering falsely. He may, by reason of his ignorance, when he wishes to answer falsely, answer truly without intending it. You, therefore, the intelligent man and the good in arithmetic, are better than the ignorant and the bad for both purposes--for speaking falsely, and for speaking truly.[56]